BIG MAN
There is a term in Hebrew, adam gadol, a great man. What qualifies someone to be referred to as such?
We find a clue in the words of Moshe Rabeinu in an appeal of his to Hashem. “You have begun to show Your servant, “Ess Gadlecha, Your greatness.”[1] What is greatness? Rashi explains that it means the trait of Your goodness. The care that Hashem has for peoples’ good, is even more than they have for themselves. We are charged to cling to Hashem by following in His ways.[2] When a person exhibits such behavior, he is indeed an adam gadol.
The Torah records the suffering that Bnei Yisrael endured while being enslaved in Egypt. It states, “Vayigdal Moshe,” Moshe grew up, “Vayeitzei el echav vayar besivlosam, he went out to his brethren and observed their burdens. One could simply interpret “Vayigdal Moshe,” referring to the fact that he grew up physically. However, his physical growth had already been cited.[3] This description must be a reference to his character.[4] It means that he became an adam gadol, he became a great man.
What made him deserving of that title? It was the fact that he went out to share in the plight of others. The Midrash elaborates, “Moshe saw their agony and cried. He declared, ‘Woe to me on your account. If only I could die for you.’ There is not any work as difficult as dealing with mud. He lent his shoulders and helped each and every person. Rebbe Eliezer the son of Rebbe Yosi Haglili said, ‘He saw the burden of an adult on a child, and the burden of a child on an adult. The burden of a man was given to a woman and the burden of a woman to a man. The burden of an elder was given to the young and the burden suitable for the young was given to the old. He left his station, eased their distress and carried their burdens.[5]
One of the brachos in the Amidah makes reference to the leaders of our people. We beseech Hashem to, “Restore our judges as in earliest times and our advisers.” Restoring our judges applies to reestablishing the Sanhedrin.[6] Our advisers are the prophets.[7] The brachah continues: “Remove from us sorrow and groan.” What is the connection between sorrow and groan, and the restorations of Torah leadership?
The focus of a Rav and judge should be to join in the sorrow and distress of others. People under duress turn to those leaders for comfort and guidance. It is incumbent upon them to help shoulder their burdens. That is why the brachah reflects that with the return of true Torah leaders, those who have the character traits of adam gadol, agony and despair will be mitigated.[8]
Rav Mordechai Dov Twerski of Hornosteipel (1839-1905) was a Chasidic Rebbe of the Chernobyl dynasty. He underwent surgery without anesthesia. Nevertheless, during the entire time of the procedure, the Rebbe was quiet and content. It was not possible to detect any feelings of pain or discomfort, even when looking at him directly.
He was subsequently asked how it was possible for someone to bear such pain and be so still and calm without any movement whatsoever. He replied that he was accustomed to bear great agony. Every time a fellow Jew would come before him pouring out his heart with suffering, he would join them and carry their burden to the extent that it would feel like the distress was his. He had been doing this for many years. Therefore, he had carried so much pain of all sorts, that what he went through during the operation paled in comparison.[9]
Is our perception of a great person, a successful individual, someone of vast wealth and brilliance, or is it someone who cares for others?
Shabbat Shalom,
Rabbi Hershel D. Becker
[1] Vaeschanan 3:24
[2] Meshech Chachmah Eikev 10:2
[3] Shemos 2:10
[4] Rashi ibid.
[5] Breishis Raba Shemos 1:27
[6] Yearos Devash Drush 1
[7] Olas Tamid
[8] Rav Chaim Palagi cited in Ohel Moshe Shemos vol. 1 pp.14-150
[9] Ohel Moshe Shemos p.152